Lessons concerning the honour of parents, and humility, and avoiding curiosity.
Honour of parents procureth Gods blessing, 11. dishonoring them his curse. 19. Mekenes and modestie auaile much: but curiositie to know secret mysteries is dangerous. 27. A charitable, sincere, and docile hart, 33. with workes of mercie merite reward.
1The sons of wisdom are the church of the just: and their generation, obedience and love.Figliuoli della sapienza sono congregazione di giusti, e la loro stirpe è ubbidienza, e amore.THE children of wisdom, are the Church of the iust: and their nation, obedience and loue.Filii sapientiæ ecclesia justorum, / et natio illorum obedientia et dilectio. 2Children, hear the judgment of your father, and so do that you may be saved.Figliuoli ascoltate i precetti del padre; e così fate per esser salvi.Heare your fathers iudgement ò children, and so doe that you may be saued.Judicium patris audite, filii, / et sic facite, ut salvi sitis. 3For God hath made the father honourable to the children: and seeking the judgment of the mothers, hath confirmed it upon the children.Perocché Dio volle onorato il padre dai figli; e vendica, e stabilisce l'autorità della madre sopra i figliuoli.For God hath honoured the father in the children: and inquiring of the mothers iudgement, hath confirmed it vpon the children.Deus enim honoravit patrem in filiis: / et judicium matris exquirens, firmavit in filios. 4He that loveth God, shall obtain pardon for his sins by prayer, and shall refrain himself from them, and shall be heard in the prayer of days.Chi ama Dio, ottiene il perdon de' peccati, e si guarda da essi, e nella quotidiana orazione sarà esaudito.He that loueth God, praying shal obteyne for sinnes, and shal refrayne himself from them, and shal be heard in the prayer of dayes. And as he that gathereth treasure,Qui diligit Deum exorabit pro peccatis, / et continebit se ab illis, / et in oratione dierum exaudietur. 5And he that honoureth his mother is as one that layeth up a treasure.E quelli, che onora la madre sua, è come chi fa tesori.so he also that honoureth his mother.Et sicut qui thesaurizat, / ita et qui honorificat matrem suam. 6He that honoureth his father shall have joy in his own children, and in the day of his prayer he shall be heard.Chi onora il padre, averà consolazione de' figliuoli, e nel giorno di sua orazione sarà esaudito.He that honoureth his father, shal haue ioy in children, and in the day of his prayer he shal be heard.Qui honorat patrem suum jucundabitur in filiis, / et in die orationis suæ exaudietur. 7He that honoureth his father shall enjoy a long life: and he that obeyeth the father, shall be a comfort to his mother.Chi onora il padre suo, avrà vita più lunga, e chi ubbidisce al padre, da ristoro alla madre.He that honoureth his father, shal liue the longer life: & he that obeyeth the father, shal refresh the mother.Qui honorat patrem suum vita vivet longiore, / et qui obedit patri refrigerabit matrem.
8He that feareth the Lord, honoureth his parents, and will serve them as his masters that brought him into the world.Chi teme il Signore, onora i genitori, e come a suoi signori serve a quelli, che lo han generato.He that feareth our Lord honoureth his parents, and as his lordes he wil serue them, that begat him.Qui timet Dominum honorat parentes, / et quasi dominis serviet his qui se genuerunt. 9Honour thy father, in work and word, and all patience,Infatti, e in parole, e con tutta pazienza onora il padre tuo;In worke and word, & al patience honour thy father,In opere, et sermone, et omni patientia, honora patrem tuum, 10That a blessing may come upon thee from him, and his blessing may remain in the latter end.Affinchè la benedizione di lui venga sopra di te, e la benedizione di lui ti accompagni insino al fine.that blessing may come vpon thee from him, & his blessing may remayne in the later end.ut superveniat tibi benedictio ab eo, / et benedictio illius in novissimo maneat. 11The father’s blessing establisheth the houses of the children: but the mother’s curse rooteth up the foundation.La benedizione del padre felicita le case de' figliuoli; ma la maledizione della madre ne sradica i fondamenti.The fathers blessing establisheth the houses of the children: but the mothers curse rooteth vp the foundation.Benedictio patris firmat domos filiorum: / maledictio autem matris eradicat fundamenta. 12Glory not in the dishonour of thy father: for his shame is no glory to thee.Non ti gloriare dell'ignominia del padre tuo: perocché non sarà decoro per te la sua confusione:Glorie not in the contumelie of thy father: for his confusion is no glorie to thee.Ne glorieris in contumelia patris tui: / non enim est tibi gloria ejus confusio. 13For the glory of a man is from the honour of his father, and a father without honour is the disgrace of the son.Conciossiachè la gloria di un uomo sta nella buona riputazione del padre suo, ed è disonor del figliuolo un padre disonorato.For the glorie of a man is by the honour of his father, and the father without honour is the dishonour of the sonne.Gloria enim hominis ex honore patris sui, / et dedecus filii pater sine honore. 14Son, support the old age of thy father, and grieve him not in his life;Figliuolo prendi cura della vecchiezza del padre tuo, e nol contristare nella sua vita:Sonne receiue the old age of thy father, and make him not sorowful in his life:Fili, suscipe senectam patris tui, / et non contristes eum in vita illius: 15And if his understanding fail, have patience with him, and despise him not when thou art in thy strength: for the relieving of the father shall not be forgotten.E se egli rimbambinisce, compatiscilo, e nol disprezzare, perché tu se' più valente: perocché la benevolenza usata al Padre non sarà posta in oblio.and if he fayle in vnderstanding, pardon him, and despise him not in thy strength: for the almes to the father shal not be in obliuion.et si defecerit sensu, veniam da, / et ne spernas eum in virtute tua: / eleemosyna enim patris non erit in oblivione.
16For good shall be repaid to thee for the sin of thy mother.Pe' mancamenti poi della madre avrai tu del bene per mercede,For good shal be restored thee for the sinne of thy mother,Nam pro peccato matris restituetur tibi bonum: 17And in justice thou shalt be built up, and in the day of affliction thou shalt be remembered: and thy sins shall melt away as the ice in the fair warm weather.E la giustizia sarà il fondamento del tuo edificio, e nel giorno della tribolazione si avrà memoria di te, e i tuoi peccati si discioglieranno, come fa il ghiaccio a' di sereni.and in iustice it shal be builded to thee, and in the day of tribulation there shal be remembrance of thee: and as yee in the clere weather shal thy sinnes melt away.et in justitia ædificabitur tibi, / et in die tribulationis commemorabitur tui, / et sicut in sereno glacies, solventur peccata tua. 18Of what an evil fame is he that forsaketh his father: and he is cursed of God that angereth his mother.Quanto infame è colui, che abbandona il genitore, e (come) è maledetto da Dio chi muove ad ira la madre!Of what an euil fame is he, that forsaketh his father: and he is cursed of God, that doth exasperate his mother.Quam malæ famæ est qui derelinquit patrem, / et est maledictus a Deo qui exasperat matrem ! 19My son, do thy works in meekness, and thou shalt be beloved above the glory of men.Figliuolo fa le cose tue con mansuetudine, e oltre la gloria avrai l'amore degli uomini.Sonne doe thy workes in meekenes, and thou shalt be beloued aboue the glorie of men.Fili, in mansuetudine opera tua perfice, / et super hominum gloriam diligeris. 20The greater thou art, the more humble thyself in all things, and thou shalt find grace before God:Quanto più tu sei grande, umiliati in tutte le cose, e troverai grazia dinanzi a Dio:The greater thou art, humble thy self in al thinges, and thou shalt finde grace before God:Quanto magnus es, humilia te in omnibus, / et coram Deo invenies gratiam: 21For great is the power of God alone, and he is honoured by the humble.Perocché solo Iddio è grande in possanza, ed egli è onorato dagli umili.because the might of God onlie is great, and he is honoured of the humble.quoniam magna potentia Dei solius, / et ab humilibus honoratur. 22Seek not the things that are too high for thee, and search not into things above thy ability: but the things that God hath commanded thee, think on them always, and in many of his works be not curious.Non cercare quello, che è sopra di te: e non voler indagare quelle cose, che sorpassano le tue forze; ma pensa mai sempre a quello, che ti ha comandato Iddio; e non esser curioso scrutatore delle molte opere di lui.Seeke not thinges higher then thy self, and search not thinges stronger then thy habilitie: but the thinges that God hath commanded thee, thincke on them alwayes, and in manie of his workes be not curious.Altiora te ne quæsieris, / et fortiora te ne scrutatus fueris: / sed quæ præcepit tibi Deus, illa cogita semper, / et in pluribus operibus ejus ne fueris curiosus.
23For it is not necessary for thee to see with thy eyes those things that are hid.Perocché non è necessario per te il veder co' tuoi occhi gli occulti arcani.For it is not necessarie for thee, to see with thyne eies those thinges that are hid.Non est enim tibi necessarium / ea, quæ abscondita sunt, videre oculis tuis. 24In unnecessary matters be not over curious, and in many of his works thou shalt not be inquisitive.Non voler lambiccarti il cervello per cose superflue, e non esser curioso scrutatore delle molte opere di Dio.In superfluous thinges search not manie wayes, and in manie of his workes thou shalt not be curious.In supervacuis rebus noli scrutari multipliciter, / et in pluribus operibus ejus non eris curiosus. 25For many things are shewn to thee above the understanding of men.Perocché moltissime cose sono state mostrate a te, le eguali sorpassano l'intelligenza dell'uomo.For verie manie thinges are shewed to thee aboue the vnderstanding of men.Plurima enim super sensum hominum ostensa sunt tibi: 26And the suspicion of them hath deceived many, and hath detained their minds in vanity.Molti ancora sono stati gabbati dalla falsa loro opinione, e le loro congetture li han tenuti nell'errore.Manie also haue their suspicion supplanted, and haue held their senses in vanitie.multos quoque supplantavit suspicio illorum, / et in vanitate detinuit sensus illorum. 27A hard heart shall fear evil at the last: and he that loveth danger shall perish in it.Il cuor duro si troverà a mal partito nel fine; e chi ama il pericolo, vi perirà.A hard hart shal fare il in the later end: and he that loueth danger, shal perish in it.Cor durum habebit male in novissimo, / et qui amat periculum in illo peribit. 28A heart that goeth two ways shall not have success, and the perverse of heart shall be scandalized therein.Un cuore, che tiene due strade, non sarà prosperato; e l'uomo di cuor perverso vi troverà sua rovina.A hart that goeth two wayes, shal not haue successe, and the peruerse of hart shal be scandalized in them.Cor ingrediens duas vias non habebit successus, / et pravus corde in illis scandalizabitur. 29A wicked heart shall be laden with sorrows, and the sinner will add sin to sin.Il cuore malvagio si caricherà di dolori; e il peccatore aggiungerà peccato a peccato.A wicked hart shal be laden with sorowes, and the sinner wil adde to commit sinne.Cor nequam gravabitur in doloribus, / et peccator adjiciet ad peccandum. 30The congregation of the proud shall not be healed: for the plant of wickedness shall take root in them, and it shall not be perceived.La adunanza de' superbi è incurabile: perocché il fusto della colpa getta in essi le sue radici, senza ch'ei sé n'accorgano.To the synagogue of the proude there shal be no health: for the shrubbe of sinne shal be rooted vp in them, and it shal not be perceiued.Synagogæ superborum non erit sanitas, / frutex enim peccati radicabitur in illis, et non intelligetur.
31The heart of the wise is understood in wisdom, and a good ear will hear wisdom with all desire.Il cuore dell'uomo saggio si fa conoscere in ritardo alla sapienza, e la buona orecchia ascolterà con avidità somma la sapienza.The hart of the wise is vnderstood in wisdom, and a good eare wil heare wisdom with al desire.Cor sapientis intelligitur in sapientia, / et auris bona audiet cum omni concupiscentia sapientiam. 32A wise heart, and which hath understanding, will abstain from sins, and in the works of justice shall have success.Il cuore saggio, e intelligente si guarderà dai peccati; e nelle opere di giustizia riuscirà felicemente.A wise hart, and that which hath vnderstanding wil absteyne it self from sinnes, and in the workes of iustice shal haue successe.Sapiens cor et intelligibile abstinebit se a peccatis, / et in operibus justitiæ successus habebit. 33Water quencheth a flaming fire, and alms resisteth sins:Il fuoco ardente si spegne coll'acqua, e la limosina resiste a' peccati.Water quencheth burning fyre, and almes resisteth sinnes:Ignem ardentem exstinguit aqua, / et eleemosyna resistit peccatis: 34And God provideth for him that sheweth favour: he remembereth him afterwards, and in the time of his fall he shall find a sure stay.È Dio è il proveditore di colui, che fa la buona opera, e se ne ricorda in appresso, ed egli troverà appoggio nel tempo della caduta.and God is the beholder of him that rendreth grace: he remembreth him afterward, and in the time of his fal he shal finde a sure stay.et Deus prospector est ejus qui reddit gratiam: / meminit ejus in posterum, / et in tempore casus sui inveniet firmamentum.
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Worthington
Love. The progeny of God's children brings forth the fruits of obedience and love. (Worthington)
This verse is not in Greek.
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Haydock
Seeking. Greek, "and hath confirmed the judgment," etc. (Haydock)
Menochius
God will revenge any disrespect shewn to parents. (Menochius)
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Haydock
Father. Greek, "Lord....mother (8.) and will serve them," etc. (Haydock)
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Calmet
Father. Greek adds, "and thy mother." (Calmet)
Grabe marks this in another character, and substitutes "them" for him, ver. 10.
Haydock
And his, etc., is wholly omitted. (Haydock)
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Foundations. St. Augustine (City of God 22:8.) gives a memorable instance. The pagans deemed such curses most terrible. (Orpheus) (Genesis 9:25.)
They are executed upon the wicked.
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Thee. Boast not of thy superior talents, nor say any thing disrespectful.
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Philo
Fail. Bis pueri senes. They do not lose the character of fathers, how infirm soever, (Calmet) and those can never truly serve the invisible Deity, who despise their fathers, his visible images on the earth. (Philo; Decal.)
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Haydock
Sin. Or ill-nature. Greek, "instead of sins, (17.) a house shall be built up for thee." (Haydock)
Calmet
Thy family shall increase, Exodus 1:21. (Calmet)
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Calmet
Of. Greek, "Like a blasphemer is," etc. (Calmet)
Menander
He who reviles his father, meditates blasphemy against the Deity. (Menander)
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St. Ambrose
Meekness. Here a new subject begins. Goodness begets love. (St. Ambrose, Off. 2:7.)
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Calmet
Greater. The dignity of a person should be the measure of his humility, (St. Ambrose, de virg. 31.) as the most elevated are the most exposed to pride. Humility is taught only by true wisdom and the gospel, Matthew 11:29. Philosophy may inspire us with the contempt of riches, etc. (Calmet)
St. Augustine
Yet humility is the most indispensable duty, and no less essential than delivery to an orator. (St. Augustine, ep. 118. ad Diosc.)
Worthington
All human greatness comes from God, who requires us to shew our gratitude by humility. (Worthington)
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In, etc. The mysterious nature of God and providence, cannot be comprehended: and in many things we must confess our ignorance. Life is often spent in idle researches.
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Grabe
Suspicion. Greek Complutensian, "their vain suspicion hath deceived many and their wicked thought has ruined their judgment. Not having the apples of the eye, thou wilt be deprived of light; and being ignorant, do not speak." The latter sentence is marked by Grabe as wanting in his copy, as it is in the Vatican, if we may believe the London edition, (Haydock) which, however, is not an exact copy, no more than any of the other editions, of that famous manuscript. (Grabe)
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St. Bernard
Heart. Which fears neither God nor man. (St. Bernard, cons. 1.)
Haydock
Those who have not shewn mercy, can expect none. (Haydock)
Calmet
The impenitent see their folly, like Antiochus, when it is too late. (Calmet)
Calmet
They have loved the danger, which shall overtake them, Proverbs 1:26. He seems to refute those who believed in fate, and would take no precautions. (Calmet)
Worthington
Those who live in sin, tempting God to the last hour, generally perish. (Worthington)
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Calmet
Sorrows. Or crimes, as the word often implies, and the punishment thereof. (Calmet)
St. Augustine
"Sin, by its own weight, leads to another, (St. Gregory, Mor. 25:12.) and while custom is not resisted, a necessity arises." (St. Augustine, Confessions 8:5.)
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Calmet
Congregation. The proud or obstinate sinner will take no advice, Proverbs 18:3. (Calmet)
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Haydock
Understand. Greek, "shall devise a parable, and the ear of the hearer is the desire of a wise man." (Haydock)
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Calmet
Water, etc. He delights to instruct the attentive. (Calmet)
St. Ambrose
Resist. Greek, "shall expiate, or obtain pardon for sins," Daniel 4:24., and Luke 11:41. "Alms-deeds are a sort of baptism, which may be often repeated" to advantage. (St. Ambrose, or. Max.)
St. Chrysostom
"When we bestow any thing, it is not of our own, but the gift of Christ. We give bread....He, the poor, renders us the kingdom of heaven." (St. Jerome in Psalm cxxxiii.) God becomes our debtor. (St. Chrysostom, hom. liii., and lviii.)
St. Cyprian
Our inheritance is secured. (St. Cyprian, de Op.)
St. Augustine
But then charity and repentance must accompany our alms. (St. Augustine, City of God 21. ultra.[last chapter])
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The progenie of Gods children bring forth the fruite of obedience and loue.
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Honour and estimation of parents is the chiefest obligation that man hath towardes his neighbour, & the first after his dutie to God.
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Concordance Exo. 20. Deut. 5.
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Concordance Gen. 27. &. 49.
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Almes geuen, or prayer made, or sacrifice offered for parents, doth merite reward at Gods hand.
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Al greatnes in men proceding from God, bindeth them so much the more to humilitie. VVhich vertue God most specially loueth, that so they may shew gratitude for his benefites.
Concordance Philip. 2.
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Pro. ••. v. •.
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Those that dare liue in sinful state, tempting God euen to the last houre, commonly perish therin.
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Concordance Dan 4. v. 24.
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St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… they saw Christ eating and drinking, “Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.” After mentioning these sayings, the Lord subjoined a most important truth in the words, “But Wisdom is justified of her children;” and if you ask who these are, read what is written, “The sons of Wisdom are the congregation of the righteous:”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.116
… here is my obedience, reward it with your blessing. Lead me with your prayers, guide me with your words, establish me with your spirit. The blessing of the father establisheth the houses of children,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… So when you dishonour the Son in order to honour the Father, He does not accept your honour. The Father doth not glory in the dishonour of the Son. If a wise Son maketh a glad Father, how much more doth the honour of the Son become that of the Father! And if you also accept this saying, My Son, glory not in the dishonour of thy Father,
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… Let us examine ourselves, and we shall not speak ill of others. Let us reverence that day, on which he enlightened us. He who has a father, whatever faults he has, conceals them all. For it is said, “Glory not in the dishonor of thy father; for thy father’s dishonor is no glory unto thee. And if his understanding fail, have patience with him.” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… that it may be well with thee; and, He that curseth father or mother, let him die the death. Similarly He gave honour to good and punishment to evil. And, The blessing of a father strengtheneth the houses of children, but the curse of a mother uprooteth the foundations.
St John Chrysostom † AD 407 Homilies on Philippians 9
… Wouldest not thou too, his disciple, be put to shame? But if thy father in the flesh did this, thou wouldest think shame of the thing. If thy spiritual father be compelled so to do, wilt thou not veil thy head, and even think thou art sinking into the earth? It is written, “A father’s dishonor is a reproach to the children.” (
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St Augustine of Hippo † AD 430 The Confessions 13.21
… For this is after his kind; because a man is stimulated to emulation by his friend. “Be ye,” saith he, “as I am, for I am as you are.” Thus in the living soul shall there be good beasts, in gentleness of action. For Thou hast commanded, saying, Go on with thy business in meekness, and thou shalt be beloved by all men;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.7
7. “Turn our captivity, O Lord, as the torrents in the south” ( ver. 4 ). Consider, my brethren, what this meaneth.…As torrents are turned in the south, so turn our captivity. In a certain passage Scripture saith, in admonishing us concerning good works, “Thy sins also shall melt away, even as the ice in fair warm weather.”
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St Augustine of Hippo † AD 430 On the Good of Marriage 35
35. Boys also and virgins dedicating unto God actual chastity we do before all things admonish, that they be aware that they must guard their life meanwhile upon earth with so great humility, by how much the more what they have vowed is heavenly. Forsooth it is written, “How great soever thou art, by so much humble thyself in all things.”
St Augustine of Hippo † AD 430 Of Holy Virginity 31
… of perpetual chastity, comparing themselves with married persons, shall have discovered, that, according to the Scriptures, the others are below both in work and wages, both in vow and reward, let what is written straightway come into their mind, “By how much thou art great, by so much humble thyself in all things: and thou shalt find favor before God.”
St Augustine of Hippo † AD 430 Of Holy Virginity 33
… specially is it becoming that they be followers and keepers of this virtue, who excel the rest of men in any great good, in order that they may have a great care of that, which I set down in the beginning, “By how much thou art great, by so much humble thyself in all things, and thou shall find grace before God.”
St Augustine of Hippo † AD 430 Of Holy Virginity 44
… For she ought not to feign humility, but to set it forth: for the feigning of humility is greater pride. Wherefore Scripture wishing to show that humility ought to be true, after having said, “By how much thou art great, by so much humble thyself in all things,” added soon after, “And thou shalt find grace before God:”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.3
… indeed, they who hold such a view about such a man, thinking that it conduces to his praise, do but show that it would be in accordance with their own nature. I for my part will in no wise believe that Cyprian, a Catholic bishop, a Catholic martyr, whose greatness only made him proportionately humble in all things, so as to find favor before the Lord,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… Let him remember that this very Gospel of John, which urges us so pre-eminently to the contemplation of truth, gives a no less remarkable prominence to the inculcation of the sweet grace of charity. Let him also consider that most true and wholesome precept which is couched in the words, “The greater thou art, the more humble thyself in all.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 131.3
… How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written: “The greater thou art, the more humble thyself, and thou shalt find favour before the Lord:”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.6
… Meek therefore and humble, following, so to speak, Christ as its path, should the action of the soul be that tendeth towards repose; nevertheless, not slothful and supine; that it may finish its course, as it is written, “In quietness make perfect thy works.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.4
… The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.7
… Therefore also, a certain wise man exhorts, saying, “Seek not out the things that are too hard for thee; neither search the things that are too deep for thee. But what is commanded thee, think thereupon with reverence; for the greater part of His works are done in secret.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.5
… For what if our controversy touches the very points of which it is enjoined to us, “Seek not out the things that are too high for thee, neither search the things that are above thy strength; but whatever things the Lord hath commanded and taught thee, think thereupon for evermore.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.30
… But why some rather than others? Again and again we say, and do not shrink from it, “O man, who art thou that repliest against God?” “His judgments are unsearchable, and His ways past finding out.” And let us add this, “Seek not out the things that are too high for thee, and search not the things that are above thy strength.”
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St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.5
5. Wherefore I do not think that he is to be reckoned amongst the pious who presumes to inquire into anything beyond these things, not listening to this saying: “Seek not out the things that are too hard for thee, neither search the things that are above thy strength.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.19
… The Son of God then is Very God , ineffably begotten before all ages (for I say the same things often to you, that it may be graven upon your mind). This also believe, that God has a Son: but about the manner be not curious, for by searching thou wilt not find. Exalt not thyself, lest thou fall: think upon those things only which have been commanded thee
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
235. Moses excuses himself from the Priesthood, Peter is for avoiding the obedience demanded in the Ministry; and does Arius examine even the deep things of God? But Arius is not the Holy Spirit. Nay, it was said even to Arius and to all men: “Seek not that which is too deep for thee.”
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 21
… or I should believe what I knew not, upon his telling me what things he knew. But if peradventure he should make answer out of holy Scripture, and say, “Things higher than thou, seek thou not; and things stronger than thou, search thou not; but what the Lord hath commanded thee, of those things bethink thee alway:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.7
… This is too high for my stature, and too strong for my strength; and for yours also, I think. Let us, therefore, listen together to the admonition and to the words of Scripture: “Seek not out the things that are too high for thee, neither search the things that are above thy strength.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 131.6
… and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest. Shall I remain thus? “But what things the Lord hath commanded thee, think thereupon always.”
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Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… “A stubborn heart shall fare evil at the last; and he that loveth danger shall perish therein. A heart that entereth two ways shall not have rest; and the evil heart in them shall be made to stumble. A wicked heart shall be laden with sorrows; and the sinner shall heap sin upon sin.”
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St Augustine of Hippo † AD 430 The Confessions 6.12
… For his mind, free from that chain, was astounded at my slavery, and through that astonishment was going on to a desire of trying it, and from it to the trial itself, and thence, perchance, to fall into that bondage whereat he was so astonished, seeing he was ready to enter into “a covenant with death;” and he that loves danger shall fall into it.
St Augustine of Hippo † AD 430 City of God 1.27
… Why does any baptized person hold his hand from taking his own life? Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, “He who loveth danger shall fall into it?”
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St Cyprian of Carthage † AD 258 On Works and Alms 2
2. The Holy Spirit speaks in the sacred Scriptures, and says, “By almsgiving and faith sins are purged.” Not assuredly those sins which had been previously contracted, for those are purged by the blood and sanctification of Christ. Moreover, He says again, “As water extinguisheth fire, so almsgiving quencheth sin.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.2
… “Sins are purged away by alms-giving and faith.” Again, in the same place: “If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head.” Again, in the same place: “As water extinguishes fire, so alms-giving extinguishes sin.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 7
… In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. ( 1 Tim. ii. 1 .) For “water will quench a blazing fire, and by almsdeeds sins are purged away.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
[3.] Let us then use every means to wipe off the filthiness. But first the font cleanseth, afterwards other ways also, many and of all kinds. For God, being merciful, hath even after this given to us various ways of reconciliation, of all which the first is that by alms-doing. “By alms-deeds,” it saith, “and deeds of faith sins are cleansed away.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
… For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” ( Luke xi. 41 .) And again, “By alms-giving and acts of faithfulness sins are purged away.” ( Prov. xvi. 6 .) And, “Water will quench a flaming fire, and alms will do away with great sins.” (
St Jerome † AD 420 The Letters of St. Jerome 66.5
… Our dear Pammachius also waters the holy ashes and the revered bones of Paulina, but it is with the balm of almsgiving. These are the confections and the perfumes with which he cherishes the dead embers of his wife knowing that it is written: “Water will quench a flaming fire; and alms maketh an atonement for sins.”
St Jerome † AD 420 The Letters of St. Jerome 79.5
5. It must not, however, be supposed that I praise Nebridius only for his liberality in alms-giving, although we are taught the great importance of this in the words: “water will quench a flaming fire; and alms maketh an atonement for sins.”
St Jerome † AD 420 The Letters of St. Jerome 108.16
… No poor person went away from her empty handed. And all this she was enabled to do not by the greatness of her wealth but by her careful management of it. She constantly had on her lips such phrases as these: “Blessed are the merciful for they shall obtain mercy:” and “water will quench a flaming fire; and alms maketh an atonement for sins;”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 14
22. If, however, grief has taken possession of us on account of something in which we ourselves have erred or sinned, we should bear in mind not only that a “broken spirit is a sacrifice to God,” but also the saying, “Like as water quencheth fire, so alms sin;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.10
10. I see that you are surprised as I am. And indeed it is a marvellous thing. But I gather as best I can the reason of this thing so strange, and I will not conceal it from you. It is written, “As water quencheth fire, so alms quencheth sin.”
Pope St Leo I the Great † AD 461 Sermons 10
Let no one therefore, dearly beloved, flatter himself on any merits of a good life, if works of charity be wanting in him, and let him not trust in the purity of his body, if he be not cleansed by the purification of almsgiving. For “almsgiving wipes out sin
Pope St Leo I the Great † AD 461 Sermons 49
… for God has placed the cause of the poor in the hand of the liberal man; that the sins which are washed away either by the waters of baptism, or the tears of repentance, may be also blotted out by alms-giving; for the Scripture says, “As water extinguisheth fire, so alms extinguisheth sin
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.31
… It is not right for thee to deny knowledge of money paid in to thee, and how can it be right to let a service done go without notice? In the book of Proverbs also it is said: that the repayment of kindness has such great power with God, that through it, even in the day of destruction, a man may find grace, though his sins outweigh all else.
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John Cassian † AD 435 The Conferences of John Cassian 20.8
… “Repent ye, for the kingdom of heaven is at hand:” but also by the affection of love is the weight of our sins overwhelmed: for “charity covers a multitude of sins.” In the same way also by the fruits of almsgiving a remedy is provided for our wounds, because “As water extinguishes fire, so does almsgiving extinguish sin.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.28
… And yet I rejoice with your benignity that you carefully attend to and observe what the Truth says; Give alms, and behold, all things are clean unto you ( Luke xi. 41 ); and this which is written, Even as water quencheth fire, so alms quench sin (
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This verse no longer exists in the Greek, and consequently in the Syriac and Arabic; for these appear to be translated from the Greek. The Arabic, however, conflates the first and second verses into one, and translates it in this manner: O Church of the sons, obey your fathers. Ben Sira dealt in chapters I and II with wisdom: here he shows in what things it consists and dwells, and who are truly wise, namely, not speculatively only, but also practically; for he teaches that none are such except the just, who study obedience and charity. He establishes this thesis as it were as the foundation of what is to be said and sets it forth beforehand; and then he descends to the hypothesis, namely to obedience and charity, which good sons exhibit to their parents, and from this he confirms and demonstrates the thesis, and that in a fitting order. For when in chapters I and II he showed that wisdom is situated primarily in the fear and worship of God, which is sanctioned by the precepts of the first three commandments of the Decalogue, here he descends to the fear and worship of parents, as it were of God's vicars on earth, which is established by the first precept of the second table of the Decalogue. The sense therefore is: "Sons," that is disciples and students, "of wisdom," are "the Church," that is the assembly and congregation, "of the just," as if to say, Truly wise are the just, and "the nation," that is the race, lineage and character "of them" is "obedience and charity," as if to say, Such are plainly devoted, and wholly given over and apply themselves to obedience and charity, so that they appear to be sprung from it. Where note: The word son, among the Hebrews, when joined to a genitive of reward or punishment, is the same as worthy; as son of Gehenna is worthy and guilty of Gehenna, son of death is guilty of death, sons of the kingdom are worthy of the heavenly kingdom, whom they merit by their virtue; but when the word son is joined to a genitive of virtue or vice, it is the same as student and disciple, who studies and applies himself to virtue, or to vice. Sons of wisdom therefore are the wise, who study wisdom, who eagerly drink in, imbibe, love and carry out the dogmas and dictates of wisdom, so that they appear to be begotten from wisdom as it were from a mother, and therefore he adds: "and the nation," that is the lineage, "of them," namely spiritual and mystical, is "obedience and charity," as if to say, These sons of wisdom, namely disciples and students, besides their natural and carnal generation, have another lineage that is supernatural, spiritual and divine, namely of obedience and charity, from which they are spiritually begotten; for in these two true practical wisdom consists. Where learn morally how earnestly the wise and just ought to apply themselves to obedience and charity, namely, so that they appear to be not so much obedient and endowed with charity, as obedience and charity itself. This is what St. Ambrose says, in the book On Noah, chapter IV: "Noah is reserved for the seed-bed of the whole race, who is praised not by the nobility of generation, but by the merit of justice and perfection. For the race of approved men is the lineage of virtue; because as men are the race of men, so virtues are the race of souls. For indeed the families of men are ennobled by the splendor of lineage; but the souls are clarified by the splendor of virtue." Thus of St. Basil, his brother, Gregory of Nyssa writes in the Funeral Oration: "What therefore is the nobility and glory of Basil's lineage? what his fatherland? And indeed his lineage is familiarity and kinship with God, but his fatherland is virtue. For he who received God, as the Gospel says, has the power to become a son of God. But he who is endowed with virtue, and cultivates it, and from it makes for himself a return, makes his fatherland precisely that in which he lives; for sobriety was his dwelling-place, wisdom his estate; but justice, and truth, and purity, were for him the splendid ornaments of buildings." Hence secondly, "nation," that is, the born. Whence St. Augustine in the Mirror reads: And the born of them obedience and charity; and the Zurich version translates: The sons of wisdom, the assembly of the just are; and the offspring of them obedience and charity, as if to say, Just as the just are the mystical sons of wisdom, so from it they mystically beget offspring, namely works of obedience and charity, which they continually work and bring forth into the light, so that the same spring forth into others, and make them like themselves. Furthermore, Ben Sira here signifies, not what always is, but what always ought to be, and to what the just ought to strive and contend. For we see some just persons remiss and lukewarm in obedience and charity; we see their sons often disobedient and quarrelsome, as Absalom was to David, Manasseh to Hezekiah, Jehoiakim and Zedekiah to Josiah: but it is the duty of parents to impress upon their sons their own justice, obedience, charity. Hence thirdly, Palacius explains it thus: The children of wisdom, he says, in whom the wisdom of God dwells, whom she herself has begotten to herself as children by her word, constitute the Church of the just. Now the children of these are most obedient, and so diligent, that you may rightly call them obedience and love. And Jansenius: The just, he says, are obedience and love, that is, they are wholly devoted to obedience and love. And Rabanus: "He rightly calls the Church of the just the children of wisdom," he says, "because he who is truly wise is a true cultivator of justice; since true wisdom truly dictates the norm of justice. But he calls the nation of the just obedience and love by a figurative manner of speaking, by which through these very virtues he expresses those who possess the virtues." Hence learn a certain sign, and as it were a token, that obedience and charity are marks of wisdom and justice. Do you wish to know whether someone is wise and just? See whether he is obedient and diligent. "For faith, which worketh by love," that is, charity, "distinguishes the children of God from the children of the devil," says St. Augustine, sermon 53 On the Seasons. Again: "Obedience alone is the virtue which implants the other virtues in the mind, and keeps them implanted. Hence obedience is better than sacrifices, because through sacrifices another's flesh is offered; but through obedience one's own will is sacrificed," says St. Gregory, book XXXV of the Morals, chapter X. Finally, St. Augustine in Psalm CXLIII: "Recognize," he says, "the order, seek peace; you to God, your flesh to you; what is more just, what more beautiful? you to the greater, the lesser to you: serve him who made you, that what was made for you may serve you. But if you disdain to serve God, you will never bring it about that your flesh serves you. He who does not obey the Lord is tormented by a slave." Wherefore in Proverbs XXI, 28, it is said: "A man that is obedient shall speak of victories," because, as St. Gregory says in book XXXV of the Morals, chapter XII: "While we humbly submit to another's voice, we overcome ourselves in our heart." Again he joins obedience to charity, to show that in practice one is to be joined to the other as sister to sister, and one is to be completed and perfected by the other. For the perfect obey in such a way that they love; they love in such a way that they obey. For this love makes their obedience easy and perfect. For, as St. Leo says in sermon 4 on Fasting of the seventh month: "Love softens command for the obedient, nor is there hard necessity in service where what is commanded is loved." And St. Ambrose in Psalm CXVIII, verse 2, sermon 13, on that passage: I have lifted up my hands to thy commandments, because I loved them: "The law," he says, "David the Psalmist loved, so that he might willingly fulfill the law. For he who loves does what is commanded to him willingly; he who fears does so from necessity." This is the obedience of charity, which St. Peter commends to the faithful, I epistle, chapter I, 22. For St. Bonaventure most excellently, in the Sixth Process of Religion, chapter XL: "There is," he says, "a threefold obedience, namely, of necessity, of desire, and of charity." Finally he joins obedience to love, as a daughter to her mother; for love begets obedience in the mind. Whence children obey their parents because they love them, concerning whom he then adds his discourse. Hence the children of wisdom, namely the faithful and the just, are designated by the Apostle as children of obedience, I Peter I, 14, as much as children of love, Colossians I, 13. Hence Clement of Alexandria, book VII of the Stromata: "Just as," he says, "he who studies Plato becomes a philosopher; so he who obeys the Lord, and follows the prophecy given through him, becomes God in the image of the teacher dwelling in flesh." Obedience therefore makes men divine and as it were earthly gods. Wisely Blessed Lawrence Justinian in his book On the Wood of Life, chapter III on Obedience: "Just as," he says, "without a leader one does not trust in victory, and without a helmsman one does not reach port; so without obedience it is impossible not to be in peril in the sea of this life; for this makes man triumph." More sublimely John Climacus, in the fourth step: "Obedience," he says, "is the perfect denial of one's own soul, a voluntary death, a life lacking curiosity, safe danger, immediate excuse before God, contempt of the fear of death, safe navigation, a journey completed while sleeping. Obedience is the sepulcher of the will, the deposit of discretion." And St. Gregory, book IV on I Kings, chapter X, on those words: Seven days thou shalt wait for me: "The sacrifices," he says, "are the services of the obedient, because when we subject ourselves to men for God's sake, we overcome proud spirits. By other virtues indeed we fight against demons, through obedience we conquer. They are therefore victors who obey; because, while they perfectly subject their will to others, they themselves, fallen through obedience, rule over angels." And a little before: "This is indeed the form of chosen obedience, that in all that we do outwardly, we look to the power of the Creator present everywhere."
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He calls "judgment" a sentence, precept, prescription, namely that which prescribes and the father judges to be done; but who is this father here? First, the Greek text and St. Ambrose understand by father Sirach himself, or certainly the wise man. For thus they have it: Hear me, father, children. Second, Rabanus understands the Eternal Father, namely God, who is the father of all, from whom all paternity in heaven and on earth is named, as if to say: "Whoever shall hear the judgment of God the Father, and shall do his precepts, shall without doubt be saved." Third, plainly and simply, by father understand the begetter. Whence he says: "And so do, that you may be saved," as if to say: "Hear," that is, obey the judgment and sentence of your father, O children; for thus shall you obtain both present and eternal salvation. He alludes to the reward promised by God to children who honor their parents: "Honor thy father and thy mother, that thou mayest live a long time, and it may be well with thee," Deuteronomy V, verse 16. Hence it is clear that a father, and in like manner any Prelate, can command a son and subject under pain of sin, even mortal sin. Whence the Syriac version renders it: Children, hear your fathers and do, that you may live the life of ages of ages; and the Arabic: O Church of children, obey your fathers, that you may have the life of eternal inheritance.
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God hath honored the father with honor, when he commanded children to honor their parents, as if to say: For this reason the judgment of the father is to be heard and obeyed, because God hath transferred his honor, right and dominion into parents, commanding children to venerate them as his vicars, to hear them, to obey them. The physical reason is, because God hath communicated his paternity, that is his power, force and act of generation, to the father, and through him hath brought forth children. Since therefore children receive from God through the father their being, and every good thing, namely that they are, that they are men, that they are rational, that they are well instructed, that they are rich, etc., it is fitting that they should venerate him as their principle, author and begetter, love him, obey him. This reason is from the prior. Whence the Zurich version renders it: For the Lord hath made the father honorable to the children; the Syriac: For the Lord hath glorified the father in the children; the Arabic: For the Lord hath made it fitting to establish a debt upon the son toward his begetter. This is what Philo says in the book On the Decalogue: "Good children venerate and observe their parents as certain visible gods." And he adds that for this reason the precept concerning the honoring of parents was placed by God the legislator on the boundary between the two tables of the Decalogue. Hence the axiom of Aristotle is in book IX of the Ethics: "To gods, parents and teachers no one can render an equivalent." AND HE THAT SEEKETH THE JUDGMENT OF HIS MOTHER HATH ESTABLISHED IT IN HIS CHILDREN. — "Judgment" here signifies both right, authority and dominion, and also sentence and precept, as if to say: God wills that each one's right be preserved: hence he requires, that is, he strictly commands, exacts and punishes, that the "judgment," that is, the sentence and authority of the mother be preserved and observed by the children. For, as Aristotle says in book VI of the Ethics: "Mothers love their children more than fathers; because they are more certain that they are theirs, and because they endure more labors on their behalf." For this reason Tobias, when dying, earnestly admonishes his son, saying in chapter IV, 3: "Thou shalt have honor for thy mother all the days of thy life." He adds the reason: "For thou must be mindful of what and how great perils she suffered for thee in her womb." Thus the seven brothers Machabees rendered their lives to their mother and to God through obedience, offering themselves in the holocaust of martyrdom, to which their mother incited them, II Machabees VII. Excellently St. Ambrose in Psalm CXVIII, sermon 15: "I could not," he says, "with piety preserved, have hated the father to whom I owe that I was created; nor the mother who bore the burdens of a pious fetus for the long ten months of pregnancy."
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He who loves God by honoring his parents, whom God commanded to be loved and honored by children as his vicars, SHALL PRAY FOR HIS SINS. The Syriac: He who honors his father, his sins shall be forgiven him; and he layeth up treasures, he who honors his mother. The reason is, because God reckons honor paid to the father as paid to himself, he who honors him honors himself, he who hears him hears himself, and, so to speak, he obeys those who obey him, and is much more indulgent and liberal toward those who are liberal toward him; for that supreme goodness does not suffer itself to be overcome in beneficence or liberality by its creature.
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The Zurich version: shall receive joy from his children; the Syriac: shall rejoice in his son; namely, because God will make his children to be good, healthy, capable, excellent, and especially obedient to the father. For this is the law of retaliation, that what a son does to his father, the same he shall receive from his own son. To this pertains that saying of Thales to his children: "What reward shall you render to your parents, such expect from your own children." And that of Epaminondas: "It is most joyful to me that, with both parents living, I conquered the Lacedaemonians in the battle of Leuctra."
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The Arabian: He who honors his parents, the duration of his life shall be prolonged. For the son will be a partaker of the justice of his parents, if he loves and honors them. For he is worthy of life who reveres the author of life; unworthy is he who neglects him. AND HE THAT OBEYETH HIS FATHER SHALL REFRESH HIS MOTHER. — In Greek, anapausei, that is, shall cause to rest, that is, in return for so many sorrows, cares, and griefs which the mother endured for him in conception, birth, and upbringing, he shall at length procure for her joy and peace of mind.
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For fear, that is, reverence, worship and love of God, impels us to do His will and law, among which the first of the second table commands that parents be honored. Honor due to parents consists not merely in rising up, uncovering the head, addressing them with reverent words, submitting the countenance, bending the knee; but rather in obedience and service, so that he serve them "as his masters;" for in them God is represented, and the dominion of God shines forth.
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He prescribed the general manner of honoring, saying: "And he will serve them as his masters that gave him life;" here he descends to particular modes of it. Therefore he says the father is to be honored: first, "in work," namely by executing the works which the father commands, by laboring for his and his family's sustenance; second, "in word," so that he speak honorably of his father, answer him humbly, comfort him when afflicted; third, "in patience," so that he patiently bear his father's anger, harshness, authority, and difficult ways, and so that he humbly receive his commands and execute them cheerfully. He commands therefore that sons overcome by patience the peevishness of parents, especially the aged; just as the patience of fathers endured the foolishness and importunity of their small children.
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He adds the fruit and reward as it were a spur. Excellently St. Ambrose in chapter XVIII of Luke: "Honor is not only a matter of reverence, but also of duty. Feed thy father, feed thy mother; even if thou hast fed thy mother, thou hast not yet repaid the sorrows she endured for thee; thou hast not yet repaid the nourishment which she gave thee with the affection of piety. She fasted for thee, she ate for thee; she watched for thee, she wept for thee — and thou sufferest her to be in want? O son, what judgment dost thou bring upon thyself, if thou dost not feed thy parent! Thou owest to him what thou hast, to whom thou owest what thou art." Furthermore, this blessing of God is not fleeting and evanescent, but stable and solid. "And his blessing may remain in thy last end;" because it is compensated by eternal reward, says Rabanus — so that divine favor and blessing may remain and be preserved unto that hour so tremendously perilous, namely the hour of death and the strictest examination, where eternity is cast as a die.
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This blessing of parents, as it were from the authority and right of dominion and paternity granted to them by God, is wont to be efficacious, and to be brought into effect by God. By "houses" understand not merely material buildings, but much more offspring and family: The blessing of the father makes it so that the son is furnished with offspring and family and enduring, rich, honored, and splendid. An example of blessing is found in Shem and Japheth, who were blessed by Noah; in Isaac, who was blessed by Abraham; and in Jacob, who was blessed by his father Isaac, and became the father of the twelve tribes of Israel. An example of curse is found in Ham, who, mocking his father Noah naked from wine, was cursed by him, and transmitted the curse to his descendants the Canaanites. A similar example is related by St. Augustine in book XXII of The City of God, chapter VIII, of a certain mother who, cursing her ten sons, made them all trembling, wretched, and wandering.
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He alludes to Ham, who mocked the nakedness of his father, Genesis IX, 22. For proud and perverse sons are wont, in order to display their own wisdom, wealth, and strength, to wish to appear wiser, richer, stronger than their parents, and therefore they publish the foolishness, poverty, and miseries of their parents, which they ought to conceal.
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For a son is a part of his father and mother. Just as therefore he who violates and harms the whole violates and harms all the parts: so he who honors or dishonors his father or mother honors or dishonors all his children, and consequently himself.
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In Greek, antilabou, that is, take up or support. He commands that the old age and senile manner of the father should not only be tolerated by the sons, but also helped, cherished and refreshed with consolation, obedience, sustenance and every assistance. The reason is that in the old age and gray hair of the father shines forth generation, antiquity and eternity of God, so that when sons look upon their gray-haired father, they seem to themselves, as Daniel, to see the Ancient of Days and his gray hair, Daniel VII, 9. Wherefore Plato, in Dialogue XI of the Laws: "Whoever has a father or mother worn out by old age lying at home like a treasure, let him think that no other such image will ever be more efficacious for him in his house, if it is properly honored by him." Aristotle moreover, in book I of the Ethics, chapter II, teaches that sons ought to help their parents more than themselves: "For one ought to ransom one's father more than oneself."
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St. Ambrose: have forgiveness, that is, pardon. For the elderly, with their brain deteriorated, sometimes rave; he commands therefore that the defect of mind, indeed the delirium of the father, should not be blamed by the sons, nor mocked, but tolerated, overlooked and relieved — because the father tolerated, formed, corrected and refined the infancy, ineptitudes and childishness of the son. FOR THE ALMS OF THY FATHER SHALL NOT BE FORGOTTEN. — "Alms," in Hebrew chesed, that is, piety, benevolence, mercy shown to the father. This alms of the father is owed by the son, and therefore is called "justice" from the Arabic: "Justice toward a parent is not blotted out, and by it a multitude of sins is blotted out."
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The "for" has emphasis: Any alms to the father will be remembered; but alms for the sin of the senile mother — who is more morose, more impatient and therefore more difficult to bear — has many promises: first, that "good shall be restored to thee"; second, that "justice shall be built up for thee"; third, that in the day of tribulation God will remember thee; fourth, that thy sins shall be dissolved. Indeed and truly, "for the sin of thy mother," namely, sin tolerated: Because thou, O son, hast patiently borne the impatience, moroseness, quarrels, harsh words and blows of thy mother, therefore as a reward good shall be restored to thee by God, both in this life and in the future.
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That very alms shall refresh God's memory of thee, shall plead thy cause before God and shall obtain it. For the piety of the son toward father and mother is as it were heat, indeed as it were the sun melting and abolishing all the ice of sins. "For charity covereth a multitude of sins," I Peter IV, 8. The day of tribulation shall be turned into a day of fair weather, and while for others the day is cloudy, for the merciful it shall be fair, God providing and rewarding the honor of parents.
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Note here that contempt of parents is called blasphemy, because blasphemy is an insult cast at God or the Saints; but parents are vicars of God, and are as it were certain earthly gods. Whence Rabanus: "He is held guilty of impiety, who is irreverent toward parents." Moreover the curse of God, as also his blessing, is not merely verbal but real and efficacious. For to bless God is to do good abundantly; to curse is to do evil abundantly, that is, to punish with poverty, ignominy, diseases, adversities, and finally with death and hell. Cyrillus represents the same matter in an elegant apologue of the viper and her offspring, book III of the Moral Apologues, chapter XXVI, whose title is: Against the vice of ingratitude. "A pregnant viper, he says, when she had brought her offspring to maturity, feeling dire bites in her bowels, said to them with the bitterest complaint: What is this crime that ye perpetrate? Ye render evil for good, because ye lacerate the womb that bore you?"
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Sirach has instructed the son concerning the honor of parents; now he instructs him concerning other things and persons, and first indeed that in all things and with all people he should conduct himself meekly and humbly — especially because humility and meekness is the fountain and origin of the honor of parents, and of all virtue and good. For a meek and humble manner honors all, and wins them over to itself; but a harsh and proud manner despises and oppresses all, and therefore alienates, offends and exasperates them. He adds the reward and prize of meekness: "And thou shalt be beloved above the glory of men," by which he signifies that meekness conciliates the love of men more than any other splendor and glory. Men love far more and desire to see meekness and the meek, than glory and the glorious. Morally, St. Bernard, sermon 2 On the Conversion of St. Paul: "Meekness is battered as it were by a triple battering ram: by injuries of words, by losses of things, by injuries of the body. In these three consists all the exercise of patience, all the discipline of meekness."
3:20
In Greek: The greater thou art, so much the more humble thyself in all things. There are many reasons for this precept. First, because a lofty station is wont to puff up men and stir them to arrogance. Second, because true greatness is humility. For humility alone exalts; humility alone is magnanimity. Third, because the school of Christ God is a school of humility: "Learn of me, because I am meek and humble of heart," Matt. XI. Fourth, from St. Gregory: "When gifts are increased, the reasons for the gifts also grow." Fifth, from Sirach himself: "And before God thou shalt find grace." For God places His grace in no heart save a humble one. "God pours the oil of mercy only into a vessel of confidence," says St. Bernard. Sixth, because in this matter is situated both the perfection of humility and the summit of virtue. Therefore, just as that most noble Orator Demosthenes, when asked what seemed to him the greatest thing in the precepts of eloquence, is said to have answered: delivery; what second, the same delivery; what third, nothing else but delivery — so, as St. Augustine says, if one were to ask him concerning the precepts of Christian religion, he would wish to answer nothing else but humility.
3:21
Therefore humble thyself exceedingly, and thou shalt receive the greatest grace from God, because God is honored supremely by humility; and therefore He is supremely refreshed and delighted by it. The reason a priori is, because God is supreme exaltation: and to supreme exaltation is properly due supreme humility. A notable example of this humility and meekness was St. Francis, who through it obtained grace and glory of God, angels and men — he so possessed the land of his heart and body, that his soul, thoroughly imbued with this meekness, subjected it to the spirit for all labors and penances. Through it he attained the first innocence which Adam had in paradise, so that even wild beasts recognized him as their master. Finally, he had so put on the meekness of Christ, that Christ impressed upon him the stigmata of His five wounds in his hands, feet and side.
3:22
From humility in living, Sirach passes to humility in learning and knowing. The sense is: Do not curiously search into things which God wished to be hidden from thee, that is, things hidden and involved in nature itself. To this pertains the saying of the Hebrews: "It is not permitted to inquire by what counsel or by what reason the Creator made this or that. Do not curiously inquire into the works of God." Those therefore seek higher things who curiously search into things that transcend their state and capacity; who investigate things that cannot be investigated by the light of reason. Moreover, those who curiously investigate whether they are predestined by God, to whom the Wise Man thunders in Prov. XXV, 27: "He that is a searcher of majesty shall be overwhelmed by glory." And the Apostle in Rom. XI, 33: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways!" The divine Thomas a Kempis, in the Imitation of Christ, lib. I, cap. 3: "What profit is there in great searching into hidden and obscure things, of whose ignorance we shall not be reproved in judgment? Certainly when the day of judgment shall come, we shall not be asked what we have read, but what we have done; nor how well we have spoken, but how devoutly we have lived."
3:23
This is a meiosis: for less is said, and more is signified. "It is not necessary for thee" — nay, it is not fitting, not expedient, it is shameful, irrational, and often impossible to attain. Cleverly did that Egyptian porter, carrying something covered with a veil, say to one curiously asking what he carried: "It is covered so that thou mightest not know; why therefore dost thou ask what is hidden?"
3:24
He opposes superfluous things to necessary things, which God has commanded to each: Attend to necessary things, namely to knowing and fulfilling God's commandments, and apply thy whole heart and time to them; therefore omit superfluous things, that is, things not necessary, useless, vain, curious; for in these thou wilt uselessly consume thy time, mind, effort and labor.
3:25
This is a new reason why curiosity should be avoided. God has shown and revealed to us many natural and supernatural things, necessary and useful, which surpass our capacity, so that we might occupy our intellect with them, lest we apply it to superfluous and useless things. Much more do the mysteries of faith and theology surpass our capacity, such as the mysteries of the Most Holy Trinity, the Incarnation and the Eucharist. Thus astronomers in this age through the telescope and diligent observations have noted many things in the heavens which were unknown to Aristotle and the ancients: that Venus and Mercury revolve around the sun; that Jupiter has four smaller stars revolving around it; that Venus grows like the moon and exhibits horns, which I myself have clearly observed through the telescope.
3:26
He shows by five reasons that higher things are not to be scrutinized. Suspicion and opinion concerning higher things, which transcend one's capacity, have deceived and overthrown many; for they have suspected and opined that they understood and grasped what they did not grasp, nor could grasp; and therefore they have fallen into grave errors, by which they have destroyed both themselves and others. "Curiosity," says St. Augustine, tract. 97 in John, "has begotten heresy."
3:27
A hard heart is produced by pride and the frequent habit of sinning; for this habit, since it is as it were a second nature, hardens the mind in sin. It passes from humility to hardness as its opposite. He therefore opposes a hard heart both to the meekness and humility which he commended in verses 19 and 20, and to obedience, which he commended to children in verse 2. St. Bernard divinely defines and describes a hard heart, book I On Consideration: "What is a hard heart? It is that which is not torn by compunction, nor softened by piety, nor moved by prayers, yields not to threats, is hardened by scourges. It is ungrateful for benefits, unfaithful to counsels, cruel in judgments, shameless in base things, fearless in dangers, inhuman in human matters, rash in divine matters, forgetful of the past, negligent of the present, not providing for the future. And, to embrace briefly all the evils of this horrible evil, it is that which neither fears God nor reveres man." HE THAT LOVETH DANGER SHALL PERISH IN IT. — This maxim excludes fate, by which many seduce themselves so as to avoid no danger. Wherefore theologians rightly conclude that he who has experienced that the society of certain persons has been to him an occasion of sin is absolutely bound to abstain from it, unless necessity compels. St. Augustine gives the reason: "He who does not avoid danger which he can avoid tempts God rather than hopes in him."
3:28
In Hebrew leb derachaim, "a heart of two ways," is that which tends to two contraries; which wishes to serve God and the devil; which wishes to study the law of God and the law of the world. This is what Christ says in Matthew VI, 24: "No man can serve two masters." For Elias cries out: "How long do you halt between two sides?" A good mother wishes her son to be whole, not divided; so God wishes a heart whole, not divided.
3:29
By his wickedness, hardness and obstinacy he treasures up for himself the wrath of God, according to Romans II, 5: "According to thy hardness and impenitent heart, thou treasurest up to thyself wrath against the day of wrath." For, as St. Gregory says in book XXV of the Morals: "Sin, which penance does not wash away, soon by its own weight draws to another." St. Augustine experienced this in himself: "The enemy held my will, and from it made me a chain; for from a perverted will was made lust; and while lust is served, habit was made; and while habit is not resisted, necessity was made."
3:30
The hard of heart and the proud, because they have despised the admonitions of God and men, and admitted no cure, shall in their time be gravely and incurably punished, so that they cannot be healed. "The branch of sin" — that is, all their power and faculty of sinning, by which they now appear rooted and founded — shall be taken from them root and branch, so that not even a trace of it shall appear, according to Psalm XXXVI, 35: "I have seen the wicked greatly exalted, and lifted up like the cedars of Libanus. And I passed by, and lo he was not: I sought him and his place was not found."
3:31
Against a hard heart, unteachable, inflexible, he opposes the heart of the wise, as teachable, flexible, zealous and subject to wisdom. Sirach teaches here that for wisdom there is required first a heart eager for wisdom; secondly a docile ear, which willingly hears doctrines and counsels of salvation; to which if thirdly there be added a hand, that is, activity — so that one may carry out in deed what he has heard — he shall attain perfect wisdom, that is, virtue. Wisely St. Bernard, sermon 28 in the Canticles: "The ear, the first gate of death, let it be opened also the first gate of life."
3:32
For practical and true wisdom consists in the avoidance of sins and the exercise of virtues. This is the second antithesis of the hard heart and the wise heart. A hard heart shall add sins to sins; but a wise heart shall abstain from them. St. Ambrose, On Jacob and the Blessed Life, chapter 8: "Perfect virtue always moves among adversities and delights." And: "The wise man is not broken by fear, not changed by power, not exalted by prosperity, not submerged by sadness: the wise man remains perfect in Christ, founded in charity, rooted in faith." This is the third antithesis: a hard heart shall not have success, because it has God as an adversary; but a wise heart shall have success, because it has God as a patron.
3:33
He proceeds in proper order from wisdom and justice to almsgiving, because this holds the first place among works of justice. He aptly compares sin to fire, and almsgiving to water. First, because just as fire burns and harms the body, so sin harms, kills and torments the soul. Second, because just as fire excites flames, so sin excites concupiscences. Third, because sins kindle the wrath and vengeance of God. Fourth, because sins prepare for the sinner the fire of hell. Almsgiving extinguishes all these fires of sin by a wonderful power. For "resisteth," in Greek it is exilasetai, that is, "shall expiate" sins. "Mercy exalteth itself above judgment," James II, 13. Almsgiving therefore is the expiation of sin, and as it were a sacrifice for sin, according to Dan. IV, 24: "Redeem thy sins with alms." The reason why almsgiving extinguishes sin is, first, because those merciful to others merit God's mercy for themselves: "Blessed are the merciful, for they shall obtain mercy," Matt. V, 7. Second, because the poor pray to God for their benefactors. Third, because all can give spiritual almsgiving — by praying for the poor, consoling them, and especially by forgiving offences: "If you forgive men their offences, your heavenly Father will forgive you also," Matt. VI, 14. Fourth, because almsgiving is an act of charity, and "charity covereth a multitude of sins," James V, 20. Mystically, St. Cyprian understands water of baptism: "Here it is shown and proved that just as the fire of hell is extinguished by the washing of saving water, so the flame of offences is quenched by alms and just works. And because remission of sins is given once in baptism, continuous and unceasing operation, imitating baptism as it were, again bestows God's pardon." St. Ambrose compares almsgiving, nay prefers it to the water of baptism: "For almsgiving itself consumes the fires of hell. Wherefore almsgiving is in a manner another washing of souls — except that almsgiving is more merciful than washing; for washing is given once, but as often as thou hast given alms, so often hast thou merited pardon." From what has been said, learn how great is the power, dignity, usefulness and necessity of almsgiving.
3:34
God in all things provides for and protects the almsgiver, who does good, shows mercy, and distributes alms to the needy, according to the words of Paul: "He that soweth in blessings, shall also reap blessings; and God is able to make all grace abound towards you; that ye, having always all sufficiency in all things, may abound to every good work," II Corinth. IX. See St. Chrysostom's homily That Almsgiving is the Most Profitable Art of All. HE REMEMBERETH HIM FOR THE TIME TO COME — so that he may reward him in his time, as Christ appeared by night to St. Martin, who had given half his cloak to a poor man, displaying it before the angels and saying: "Martin, still a catechumen, clothed me with this garment." AND IN THE TIME OF HIS FALL HE SHALL FIND A SUPPORT. — If the almsgiver falls into adversity, if he incurs calamities, God, mindful of his alms, shall sustain him, strengthen him, raise him up, restore him to his former state — nay, shall heap him with greater goods and gifts. Second, Palacius understands these words of a fall, that is, a lapse into sin: If it happen that the almsgiver falls into sin, in that very fall he shall find the almsgiving which he did, on which to lean, that he may rise. This is what Tobias says in cap. IV: "Alms delivereth from all sin and from death, and will not suffer the soul to go into darkness." Finally, the Psalmist in Psalm XL, 1: "Blessed," he says, "is he that understandeth concerning the needy and poor; the Lord will deliver him in the evil day." St. Cyprian at the end of his treatise On Works and Almsgiving gives it these praises: "A glorious and divine thing, dearest brethren," he says, "a saving work, a great consolation of believers, a wholesome protection of our security, a bulwark of hope, a safeguard of faith, a remedy for sin: a thing placed in the power of the doer, a thing both great and easy, without danger of persecution, a crown of peace, a true and greatest gift of God." These therefore are three fruits of almsgiving: the first, that like water it extinguishes sins; the second, that it remains in the memory of God, so that he may reward it; the third, that in a fall it is a support.
Machine translation from the Latin, not reviewed.
3:6
… Whoever honors his father will live a longer life / whoever obeys his father will give consolation to his mother [Sir. 3:6-7]). Naturally, the three forms are often found united and fused, giving greater variety to the wording.
3:33
… 4:7-12; Ps. 40:1-4; it proclaims blessed the one who comes to the aid of the poor (cf., for example, Ps. 111:5-9; Prov. 14:21; 22:9); it affirms that almsgiving obtains all graces, not excluding the remission of sins (cf., for example, Tob. 4:7-9; 12:9; Sir. 3:33; 7:36; Dan. 4:24); it is preferable to fasts and even to sacrifices themselves (cf., for example, Is. 1:11-17; 58:5-7). Indeed the Old Testament also establishes certain concrete forms …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.